{"@context":"http://iiif.io/api/presentation/3/context.json","id":"https://iastate.aviaryplatform.com/iiif/930ns0mg09/manifest","type":"Manifest","label":{"en":["Nabokov, Peter, America as Holyland"]},"logo":"https://d9jk7wjtjpu5g.cloudfront.net/organizations/logo_images/000/000/004/original/ISULogo.png?1601681107","metadata":[{"label":{"en":["Preferred Citation"]},"value":{"en":["America as Holyland. Iowa State University Lecture Series (RS 8/6/53). Special Collections and University Archives, Iowa State University Library, Ames, Iowa."]}},{"label":{"en":["Publisher"]},"value":{"en":["Iowa State University. Special Collections and University Archives"]}},{"label":{"en":["Rights Statement"]},"value":{"en":["There are no restrictions on access. (access)","This item is protected by copyright and/or related rights. You are free to use this item in any way that is permitted by the copyright and related rights legislation that applies to your use. 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force,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=216.11,219.12"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/71","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and so had come to exploit it to their peril.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=219.12,222.76"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/72","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I want to say at the outset that I speak 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sisters","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=267.69,269.74"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/89","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the four legged and the winged","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=269.74,271.44"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/90","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"who in their wisdom have lived here so 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approached","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=277.21,279.41"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/93","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and of all the world's spiritual disciplines","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=279.41,281.55"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/94","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"he had studied, he turned to native 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Pueblo.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=289.92,292.96"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/99","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"The chief of ceremonies mountain Lake said to me,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=292.96,295.827"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/100","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\"we are the people who live on the roof of the 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sky.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=302.05,305.1"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/103","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And we do this not only for ourselves","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=305.1,306.87"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/104","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"but for the Americans also","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=306.87,309.01"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/105","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"therefore they should not interfere with our religion","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=309.01,311.71"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/106","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"but if they continue to do so and hinder 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added,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=317.16,318.367"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/109","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\"He correctly assumes","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=318.367,319.54"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/110","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that their day, their light, their 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it,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=476.47,477.817"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/179","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\"I was fishing with my uncle, he's an old chief from home.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=477.817,480.64"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/180","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And we were out there in a boat, in the middle of a lake","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=480.64,482.91"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/181","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and talking about this and that.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=482.91,484.4"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/182","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I had just graduated from college at that point, you know?","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=484.4,487.02"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/183","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And I was kind of feeling my oats a bit","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=487.02,488.63"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/184","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and we were talking and he said,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=488.63,489.83"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/185","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"My you're pretty smart, you know,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=489.83,490.815"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/186","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"you've learned a lot of things.\"","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=490.815,492.37"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/187","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And I said, \"yeah\"","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=492.37,493.39"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/188","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I was surprised and he said,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=493.39,494.977"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/189","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\"Good, then you ought to know who you are.\"","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=494.977,497.167"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/190","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\"Sure,\" I said, \"I'm Falling Lions.\"","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=497.167,499.29"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/191","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"He said, \"Yeah, that's who you are, I guess, is that all?\"","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=499.29,502.28"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/192","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So I started to suspect right 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out.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=505.21,507.33"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/195","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And we're out in the middle of the water.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=507.33,508.64"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/196","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And he said, \"That's your name all right, we know 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hours.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=519.52,521.82"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/203","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"He wouldn't let me out. I was ready to swim,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=521.82,523.83"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/204","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I was getting mad.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=523.83,524.87"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/205","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And then I said, \"Well, who the hell am I 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water.\"","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=535.5,537.78"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/210","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And he said, \"You're just like that rock.\"","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=537.78,539.55"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/211","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And I listened and he 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beginning,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=547.337,549.05"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/216","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"you're as strong as they are.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=549.05,550.52"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/217","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And as long as you believe in 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it","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=553.67,556.13"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/220","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and I never have.\"","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=556.13,557.407"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/221","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Looming behind these suggestive 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speedy,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=587.19,589.83"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/232","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and generalized look at the natural world","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=589.83,592.83"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/233","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"through Indian eyes but in white man's 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people","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1680.36,1682.45"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/641","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"needed all that land.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1682.45,1684.13"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/642","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"They tried to pin them down.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1684.13,1685.36"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/643","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Why the 16,000 acres needed for a church?","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1685.36,1688.65"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/644","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Now I'd like to ask a question,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1688.65,1689.9"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/645","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"said the house committee chairman in 1943.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1689.9,1692.387"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/646","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\"Do you have any place in that territory that's yours,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1692.387,1694.79"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/647","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"which you would not object to drilling?\"","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1694.79,1696.59"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/648","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and Tolles Council member Felino Martinez answered","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1696.59,1699.337"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/649","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\"every inch of our land is religious land,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1699.337,1701.72"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/650","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"a place of sacred shrines and there was no place,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1701.72,1704.15"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/651","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"you could put a dam without hurting the Indians.\"","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1704.15,1706.577"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/652","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\"Well, what about exploratory 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religion?\"","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1710.99,1712.93"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/655","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And Martinez replied, \"whether you put a little sugar","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1712.93,1715.63"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/656","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"on this bill or not, it still will not taste good to us.\"","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1715.63,1718.69"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/657","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"While another talisman testified at the same hearing.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1718.69,1721.353"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/658","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\"Now we have very good friends among the white 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her.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1907.02,1910.45"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/731","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And then we must find ways to respectfully","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1910.45,1912.88"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/732","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"ask of Indian communities to be taught","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1912.88,1915.81"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/733","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"those why fors and wheres.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1915.81,1918.0"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/734","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"We may need to ask a number of times with proper offerings","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1918.0,1921.29"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/735","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and patience in the tried","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1921.29,1923.17"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/736","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and true manner of sincere disciples.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1923.17,1925.547"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/737","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"We must then ask to share the use of this inner landscape","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1927.82,1931.21"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/738","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in a new age when its powers are more dearly needed","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1931.21,1934.3"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/739","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"than ever before.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1934.3,1935.61"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/740","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And even then we must be willing unlike George Catlin","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1935.61,1940.03"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/741","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to accept no for an answer","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1940.03,1942.16"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/742","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and still have the basic decency to make certain","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1942.16,1945.08"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/743","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that her desecration stops now.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1945.08,1947.283"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/744","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Thank you.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1948.42,1949.669"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/745","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"(clapping)","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1949.669,1951.919"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/746","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Thank you, Mr. Nabokov.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1960.12,1961.67"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/747","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I would like to say that","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1961.67,1962.85"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/748","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"because of a problem in scheduling that Mr. Nabakov","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1962.85,1966.71"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/749","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"will only have a few moments to spend with us,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1966.71,1969.23"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/750","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"because he has to make a 220 flight from Des Moines.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1969.23,1973.53"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/751","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So if you'd like a question answer starting now.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1973.53,1977.39"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/752","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Oh, why don't go ahead and proceed that.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1977.39,1979.36"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/753","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"All right, I'm going to stay seated.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1979.36,1980.83"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/754","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"If I may, we do have time at Whitlock.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=1980.83,1983.693"}]},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911","type":"AnnotationPage","label":{"en":["English [Transcript]"]},"items":[{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28911/annotation/755","type":"Annotation","motivation":"subtitling","body":{"type":"TextualBody","value":"https://d9jk7wjtjpu5g.cloudfront.net/file_transcripts/associated_files/000/028/911/original/AV168013_America_as_Holyland_a.vtt?1622849852","format":"text/vtt","language":"en"},"target":"https://d9jk7wjtjpu5g.cloudfront.net/file_transcripts/associated_files/000/028/911/original/AV168013_America_as_Holyland_a.vtt?1622849852"}]},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28912","type":"AnnotationPage","label":{"en":["AV168013_America_as_Holyland_a.txt [Transcript]"]},"items":[{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746/transcript/28912/annotation/756","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"- Ladies and gentlemen, please excuse me. I would like to take this opportunity to introduce Mr. Peter Nabokov. Mr. Nabokov, first, I'd like to give some background about Mr. Nabokov. Mr. Nabokov has received his BS. Degree from Columbia University and his Master's from Goddard College. He's also the author of two books, \"Two Leggings: The Making of a Crow Warrior\" and \"Tijerina and the Courthouse Raid\". He is currently at work on a second volume of \"A Native American Testimony\", which will cover the period from the latter part of the 19th century to the present. Mr. Nabokov has spent more than five years gathering this material for \"A Native American Testimony\". As a Research Associate of Museum of American Indian, he has had access to major archives of Native American materials all across the country. He has lived in various capacities, worked on the Crow, Sioux, Pena Scott, Navajo, Alabama, and Casada reservations. I like to take Mr, I'd like to introduce Mr. Peter Nabokov.\r\n\r\n- Sorry, I wanted it out of my way. Last weekend, I flew in a single engine plane to a community called Four Bears in the center of North Dakota overlooking the Missouri. It's in the heart of Mandan, Hidatsa and Arikara country, what's left of it. I was in a bar there, when a tall Indian wheeled around on his bar stool pinned my eyes with his and said slowly as if speaking to an unseen audience behind my head, those White people are drowning me out. I looked around for the culprit while his eyes bored through me. Then back, what me? Indian scholar, collector of Indian testaments about Indian White relations. But of course he was on the mark. For the Gerson Dam Reservoir that drowned the Mandan sacred town sites in 1955 was as personally felt and as impersonally leveled against an entire civilization, the most ancient in the great Plains I might add. As his general accusation was aimed at a not looking, not seeing way of life that was represented at that moment by White faced well-meaning middle-aged me. Then on a huge jet barreling home two days later, I sat beside a businessman puffing on a pipe who glanced out the window with the neatly framed and tamed miniaturized Rocky Mountains down below. Then it turned to ask if I had ever driven across the country. I said, I've thumbed across a number of times. And he said with a curious tone of longing in his voice, \"you know, it seems almost SAC religious to go over it like this without having to go from place to place and getting sort of to know the land.\" And that was his word, SAC religious. I thought later how their comments shared a sense of loss but we're as wide apart as the Atlantic ocean in the context they brought to this land. And I was struck a new by the immense gulf between the people for whom the land and its creatures provided identity and spiritual connection. And the people who had never really acknowledged this inner power, the sacred force, and so had come to exploit it to their peril. I want to say at the outset that I speak here as a student of Native American traditions, not as White shaman or participant in any Native American religious disciplines. I am one of the wanderers across this land too often above it with nonetheless sensitive powers and has been at a loss to reach them. I believe with Carl Young that human beings cannot flourish in a spiritual desert no matter how effectively they control the water, manage the wilderness, or tear out the riches of the earth. And I believe that unholy treatment of the environment reflects poverty of the soul. And I believe it is a long time the past to ask some new some old questions anew, and to reconstitute some homegrown ways for reuniting with the sky, the earth, and our brothers and sisters the four legged and the winged who in their wisdom have lived here so long. I believe as Yon wrote in one of the very last letters of his life as death approached and of all the world's spiritual disciplines he had studied, he turned to native America and he said, \"We are sorely in need of a truth or a self-understanding similar to that of ancient Egypt, which I had found still living with a Tolles Pueblo. The chief of ceremonies mountain Lake said to me, \"we are the people who live on the roof of the world. We are the sons of the sun, who is our father. We help him daily to rise and to cross over the sky. And we do this not only for ourselves but for the Americans also therefore they should not interfere with our religion but if they continue to do so and hinder us they will see that in 10 years, the sun will rise no more.\" And Yon added, \"He correctly assumes that their day, their light, their consciousness and their meaning will die when destroyed through the narrow-mindedness of American rationalism. And the same will happen to the whole world.\" What we are talking here, not only have a relationship to a landscape and earth and sky that we can see but of an inner landscape, the soul behind the surface that our eyes pick up. The kind of landscape that the artist chronicler George Kaplan could not comprehend. When in the 1830s, he was halted from his explorations in the banks of the St Peter's river, while searching for the fabled quarries of sacred Red Pipestone. A Dakotan named \"The Swift Man\" tried to persuade Kaplan to turn back, arguing that Whites had already desecrated the sacred material by turning it into trinkets. But Kaplan replied, he meant no harm and brandished the all-important passport of objective scientific inquiry. The Dakotan still resisted trying with words to explain. And Kaplan's account has them practically saying to him you will not see what you are going to see. Behind the standoff like two conflicting views of the earth and guess which one? Kaplan did reach the quarry and the brick red soapstone was henceforth named Kaplanite and we all know that we own what we name. Not until the 1920s did the Yankon Dakota secure the site back and they had to have it designated a historical site not a Holy Shrine to safeguard it. This inner landscape was the same terrain which is Zapotec Indian in the Highlands of Wahaca told me about last year as we were cutting out Falfa with hand sickle side-by-side. I'd asked about house blessing ceremonies. Did his people have them as the natives of North America did? He didn't look up at me but said methodically, \"when we build a house and it is finished the Catholic priest comes and our relatives come and he blesses it with Holy water and we have a feast.\" But I pressed him, \"what about blessing the building site itself?\" There was some silence in the swish of our sickles. And then he stopped and looked at me and spoke very softly under his breath. \"When we lay out a house, we first bless the land. We feed the land. Maybe it is a superstition, but we feel it is our mother. And that is our old, old belief. So we kill a Turkey or a chicken and an old man one of our own, sprinkles it's blood in the corners. We bury chocolate there and tobacco, and we pray together. And this way we feed the land which as I have said is our mother. And then later we let the priest come and do his blessing.\" This is the same inner landscape that continues to preoccupy native American traditions and those invested with its survival. Owen Lyons an undocumented medicine man gave the writer, Scott Momaday, a vivid look at the process of transmitting this basic teaching. As Lyons told it, \"I was fishing with my uncle, he's an old chief from home. And we were out there in a boat, in the middle of a lake and talking about this and that. I had just graduated from college at that point, you know? And I was kind of feeling my oats a bit and we were talking and he said, My you're pretty smart, you know, you've learned a lot of things.\" And I said, \"yeah\" I was surprised and he said, \"Good, then you ought to know who you are.\" \"Sure,\" I said, \"I'm Falling Lions.\" He said, \"Yeah, that's who you are, I guess, is that all?\" So I started to suspect right away. Something is going on here. Here I am in a boat and I can't get out. And we're out in the middle of the water. And he said, \"That's your name all right, we know that. Is that all you are?\" Well, then I started thinking I started to feel a little track already. And I went to my father's line, my mother's line, my clan, I searched. He chased me all over that boat for two hours. He wouldn't let me out. I was ready to swim, I was getting mad. And then I said, \"Well, who the hell am I then?\" And he said, \"Well, I think you know, but I will tell you. If you sit here and look right over there, look at that, the rock, the way they are, the trees and hills all around you right where you're on its water.\" And he said, \"You're just like that rock.\" And I listened and he said, \"You're the same as the water, this water,\" I waited and listened again. As he said, \"You're the ridge, that ridge. You were here in the beginning, you're as strong as they are. And as long as you believe in that.\" he said, \"that's who you are.\" That's your mother and that's you and don't forget it and I never have.\" Looming behind these suggestive reflections of that inner landscape where the terrain throbs with possibility and meaningful connections, are centuries of conceptualized conceptualizing by Indian visionaries and thinkers who created a library's worth of native categories and definitions in mythologies. Each enshrining down to the particular boulder, brook and bend in the cooley, their surroundings. Turning them into a complex sacred geography. Let's take an irreverently shallow, speedy, and generalized look at the natural world through Indian eyes but in white man's categories and build it up from the elements, earth, air, fire, and water. As the Dakota author, Luther Standing Bear tells us, it was not only on Holy days and feast days that his people acknowledged their intrinsic bond to the earth. The old people came literally to love the soil, he tells us. They sat on the ground with a feeling of being close to a mothering power. It was good for the skin to touch the earth and the old people liked to remove their moccasins and walk with bare feet on the sacred earth for the soil was soothing, strengthening, cleansing and healing. Equally precious and powerful was fire, granting man light, linking it with the sun, preserving the spark of life. As the Chippewa philosopher advises his people, the fire must never be servered to go out in your lodge. Summer and winter, day and night, in storm, or when it is calm. You must remember that the life in your body and the fire in your lodge are the same and of the same date. If you server your fire to be extinguished at that moment your life will be at its end. Thus, Samon the Natchez, the last of the great Southeastern mountain builder cultures to last into a historic times, a temple housed a perpetual flame fed by only three pointed sticks. Perpetual that is until the French brutally destroyed their temples in the 18th century and extinguished that flame. Of water too, there is no end of references to inner powers waiting to be liberated through ritual inroads. The Navajo take pains to distinguish use water which is less than human and controlled irrigation water for example, and untouched water generally free flowing which the Pawnee would insist which is super human and sacred. Naturally the agricultural pueblos yearning for an specially bountiful relationship with water. Water which is the blood of the land as is evoked by this Zuni formula for drawing down rain. When our earth mother is replete with living waters, when the spring comes the source of our flesh all the different kinds of corn, we shall lay to rest in the ground. With our earth mother's living waters, they will be made into new beings. Coming out standing into the daylight of their sun father, calling for rain. To all sides they will stretch out their hands. And then from wherever the rainmakers stay quietly they will send their misty breath. Their massed clouds filled with water will come out and sit with us far from their homes. With out stretched hands of water they will embrace the corn, stepping down to caress them with their fresh waters. With their fine rain, caressing the earth and yonder, where the roads of the rainmakers come forth. Torrents will rush forth, silt will rush forth. Mountains will be washed out. Logs will be washed down. Yonder, all the mossy mountains will drip with water. The clay-lined hollows of our earth mother will overflow with water, desiring that it should be thus. I send forth my prayer. Just as this Zuni incantation celebrates their essential dependence on a circular flow of liquid between earth and cloud and back again. So the Navajo bring into their tribal ancestry. the intermingling of rivers, Colorado river is female they say. San Juan river is male. And at the place where the two used to come together where the San Juan mounted the Colorado an infinite number of water children were formerly born. Cloud and rain people who then would drift Southeast ward. And air for the Indian, air is never air. We breathe the air, the breath of our father our breath transforms into words, the smoke of the pipe, the steam of the bath, the absorption of the feelings behind our prayers into rising clouds of intensified hope. For the wind talks to the Cree Hunter from the voice of Cheo Tensho. As it talks to the Eskimo from the voice of Sila, and what does it say? Asked the Explorer Rasmussen of the Netzila Shaman. It says the old man replied, \"always the same thing, be not afraid of the universe.\" In Eskimo, the word to make poetry is the word to breathe. Songs are thoughts it is said in the North sung out with a breath when people are moved by great forces and ordinary speech no longer suffices. And far South with the Zuni again, the people of the middle place sing too of the potentialities of air. My divine father's is living, life giving breath, his breath of old age. His breath of waters, his breath of seeds, his breath of riches, his breath of fecundity, his breath of power, his breath of strong spirit his breath of all good fortune whatsoever. Asking for his breath and into my warm body, drawing his breath, I add to your breath now. Let no one despise the breath of his fathers but into your bodies, draw their breath. That yonder to where the road of our son-father comes out, your roads may reach. The clasping hands holding one another fast, you may finish your roads. To this end, I add to your breath now, but of course these elements were not discrete, divided into test tubes, classified by color and weight. It was in dramatized combustion that they fused. And native American man invented ingenious ways to join with them. So as to fully experience their essential meaning. the Mr. Sini creed decorate her of his drum or dish would paint five red dots to commemorate a time when out hunting a huge column of light had broken through thunderheads to illuminate a patch of forest where moose did indeed prove to be standing shoulder to shoulder. In a dream he already witnessed the magical mixing of air and fire and water. Now it was fulfilled in a giant amphitheater of landscape. And all elements combined in the sweat bath as earth and rocks he did cherry red by fire, which signified the sun's core to the Oglala sea or black elk sizzled with a running water of the river dashed from whips of sweet Sage, creating steam scented steam. Not just the privilege of mystics or experience on their nerve ends a release, a purge a transformation as that of rain from clouds. Inside the sweat, prayers begin, the pipe is smoked, the door flap is hurled aside and the steam bearing the essence of prayers billows into the night sky. During the Hako celebration of the Pawnee a complex communal blessing for the well-being of children there was a secondary ritual which involved that time honored mechanism for inner growth, \"The Pilgrimage\". As their journey commences through a consecrated landscape the celebrants are introduced by a priest to the esoteric secret, meaning of the elements of water, of the winds, of fire, and the earth. When the wanderers first catch sight of water the priest leads them in a chant to quote the river glistening in the sunlight and its length. And upon nearing the bank, they sing now to the river in it that ripples as it runs. And here are the instructions for crossing the stream become unusually precise until we realize he is transforming the simplest forwarding of a river into a moving meditation. Timed to a sequence of chance, the pilgrims plunge their naked legs through. And once on the other side the priest commands them to freeze. We are wet with water through which we have just passed. He explains, but we must not touch our bodies where we are wet for the running water is sacred. So we will sing the first stanza of this song and we will call on the wind hotoru to come and touch us that we may become dry. Then as the wind circles about the beads of sacred water on their calves, as the Pawnee, describe it touching us here and there completely enveloping us. The shared times, the process we know as evaporation the transmutation of water and air registered on everyone's skin. And as the song climaxes, the celebrants are dry. The sacrament is complete and their journey resumed. While to the Pawnee, the pilgrimage is but an episode in a vaster symphonic ceremony, for other native American societies, it was and remains a critical avenue for consecration of landscape and the doorway to a sacral state of being. It unified men with mountains and trees, rivers, and rainbows. It regulated the risks of crossing into the living realm of myth. Generally beyond centers of human traffic out there with a series of stations, shrines pre-ordained in primordial times to mirror interior stages of movement toward psychic integration. To the devoted secret held out the promise of identity and power, and a personal experiencing of that goal of esoteric disciplines the world over. The breakdown of the separation between me and the infinite. Thus when the Huichol Indians journey from their homeland in the Sierra Madre of Northwestern, Mexico took a the far desert and the state of San Luis Potosi. They exchange an erodible changing landscape for a timeless one. They are entering what they call the middle world where godliness of place infuses every spring, pool, plant, cave, ravine and hill. This land has been religiously recreated. It is now the home of elder brother of deer tail. It is not kotosi it is that mythic expanse that we shall call the cradle of their creation. And it is here through an interlocking choreography of prayer, dance, offering, and journey that they enter the incontrovertibly verification of their mythology. Here, they taste eternity, here they recover the deer and corn magically transmuted into the ground hugging cactus known as peyote. And similarly, the Papago on their grueling pilgrimage westward from Southern Arizona to the salt beaches of the California Gulf see behind the salt, that is their ostensible objective, the corn that at home gives them life. As they plant prayer sticks at stages, their experience culminates in a sacramental plunge into the ocean. Likewise, the Zuni, Akiyami, and Hopi undertake seasonal ritualized journeys through a religiously and coated landscape to become good hunters, fighters, husbands, fathers, singers and shamans. Indians were the lands grateful occupiers and custodians. The rituals were synchronized with its seasons, its trees, wildlife and climate figured as supernatural forces in their folklore. And virtually every tribal domain sacred mountains, overlooked not wilderness, but realms which were only unknown when ones communion with them had not yet been revealed. To be sure awareness of the power of place, grounds the belief systems of men everywhere and memory of an era when the land shimmered in mystery is not restricted to native America. I am reminded of a national geographic journalist who wrapped up a whirlwind visit to Australia with an obligatory stopover at an Aborigine refugee camp. After his superficial tour, he was on the verge of boarding his plane when he noticed an elderly Aborigine standing expectantly beside him. A question was on his mind, did we have people who had been in country as long as his had been in Australia? Well, the writer said, we have Indians who have probably been there that long, the Aborigines smiled knowingly. Then they must have lived in the time we dream about, he said. And they must have sacred places in the land as we have. But we need not stray so far from the roots of Western man. There is an old town on a ridge in the Judean mountains that Hebrew texts tell us was founded on the site of an ancient spring, the Gihon. The the Jews following earlier Greek customs of harrowing homes of earth spirits knew this spot is the navel of the earth, the foundation stone from which the world started. A site just like the earth and bulge along a feeder Canyon of the Colorado, that the Hopi called sipapu and from which they emerged onto the earthly plain. But something curious happens here, for Islam also reveres this place as the hub of its universe and Muslim pilgrims are still drawn to a Holy rock situated on an invisible line between olives thrown above and a cave below where the souls of the dead congregate twice weekly. Before the creation of man they believed angels visited this very rock 2000 times. It is a survivor of paradise. All the sweet waters of the earth pour from it. And it was from this cosmic rock that Muhammad was launched into a dreamlike journey to the heavens where he witnessed the eternal combat between good and evil and he even saw Abraham, Moses and Jesus. But to make matters more complicated for the administration that must safeguard these original earth spirit shrines of modern day Jerusalem, a third religion claims the place. Through fancy theological footwork, Christianity says Jerusalem is the umbilicus Monday, the microcosm of the universe where its tribes would gather annually for rites of cosmological renewal. But let's swing back to North America and remind ourselves what happened when the descendants of those tribal Christians hit the shores of this Holy land. Ironically named pilgrims, these visitors honored the conquest and domestication of nature. And in Papago folklore the first contact experience is fixed in one horrifying recollection. The first Whites, they crept up to spy upon near Casablanca we're cutting trees to make a road. Everywhere the Anglo leveled and cultivated forest lands settled in towns modeled after those in Europe, slaughtered game on moss, dammed the rushing waters and mined the earth's Holy rocks. Defining land as commodity, he bought it, subdivided it and created environmental distortions hardly to be imagined. We were content to let things remain as the Great Spirit made them. Chief Joseph of the Nez Perce prophetically commented in 1871. They were not and would change the rivers if it did not suit them. And today as the Montseal sinks out of sight in the Caribbean and the birds and beaches of Brittany gasp for breath through their oil clogged pores the governor of my home state dreams of space colonies to push man further from his garbage and his desecration. Did it have to be this way? We ask. Is the inner landscape the power of wild place to heal and renew and harbor mystery some piece of hippie nostalgia, part of the glib harmony with nature ethic that gets sentimentalist teary-eyed along with iron eyes Cody. Well, a great philosopher of Western culture provided the invaders with advice they did not follow in this regard. In this Republic, Plato instruct settlers in a new country that they will only succeed in their colonization, if they first discover the shrines and sacred places of the local deities and re-consecrate them to the corresponding principles in the colonists religion. This creates a continuity of sacred sites tied to a sacred calendar, to offerings and pilgrimages and rites of renewal. This is the strategy that the Catholics attempted along with brutal conquest, to be sure in Mexico and Peru but it may be would have kept the heartbeat of those nations profoundly Indian to this very day. At an ancient China the scientific discipline was invented to assure harmony between man's habitations and movements and the earth spirits. known as Feng Shui, this great environmental doctrine has been defined as the art of adapting the residences of the living and the dead so as to cooperate and harmonize with the local occurrence of cosmic thought. Throughout the long continuity of Chinese development, from the building of rural villages in the mountains to great modern cities, along industrial rivers, Feng Shui has regulated growth and proportion development and recognition of the lands sacred power. As a 19th century British clergyman, one of the tradition that launched the crusade against the Holy land of America wished a hundred years ago would God that our own men of science had preserved that sacred awe and trembling fear of the mysteries of the unseen. That firm belief in the realities of the invisible world and its constant inter communication with a scene in the temporal which characterize the Chinese groupings after science. American men of science have little interest in such superstitious nonsense, but the good cleric need only have gone to Tolles, New Mexico to see the American equivalent of Feng Shui, in one of the country's longest pitch battles over a sacred landscape and watch it win. The stunning backdrop of the five story Pueblo of Tolleson far North of New Mexico is tallest mountain. And the 48,000 acres of forested land that it overlooks. Buried deep in this glorious countryside is Blue Lake, a cherished place of pilgrimage for the ancient Pueblo. In 1960s ancestral lands were summarily appropriated from Tolles by the Theodore Roosevelt administration and reconsecrated all right. As Carson national forest named after that soldier who flushed the Navajos out of canyon to share 50 years earlier. Immediately the Pueblo began its patient determined almost Gandhian campaign to retrieve the territory. As one scans their testimonies before Congress in the twenties, the forties, the sixties, it is as if it was one single flowing painstaking effort to explain what could only be felt, to portray what could not be seen, the holiness of place. August legislators like state Senator Clinton Anderson could never understand why the Tolles people needed all that land. They tried to pin them down. Why the 16,000 acres needed for a church? Now I'd like to ask a question, said the house committee chairman in 1943. \"Do you have any place in that territory that's yours, which you would not object to drilling?\" and Tolles Council member Felino Martinez answered \"every inch of our land is religious land, a place of sacred shrines and there was no place, you could put a dam without hurting the Indians.\" \"Well, what about exploratory drilling? Wasn't there some place where we could test for materials which would not be offensive to your religion?\" And Martinez replied, \"whether you put a little sugar on this bill or not, it still will not taste good to us.\" While another talisman testified at the same hearing. \"Now we have very good friends among the white people and we have some bad enemies too among the white people. Some want to find out what are the sacred shrines. The only answer to that would be foolish. It would be to send a telegram to Jesus Christ to find out. And then when you get an answer then the Indians can be notified. And then you will know as to why and how those most sacred places are planned and reserved for us.\" And over a century later, the Pueblo spiritual leader one Dejesus Romero, wrapped up the Tolles argument. \"Our Blue Lake wilderness keeps our water holy and by the water we are baptized. If our land is not returned to us if it is turned over to the government for its use, then that is the end of Indian life, our people will scatter as the people of other nations have scattered. It is our religion that holds us together.\" At the end of that year on December 15th, 1970 to be precise, in a rare act equal to the wild inspiration to visit China. President Richard Nixon signed into law, the restoration of the Tolles sacred ancestral lands all 48,000 acres in perpetuity. But the sacred Pipestone quarry in the Tolles victory were token bows to the earth spirit. Legislative write-offs to avoid a bad press. What is needed to respect the equally sacred sites of the Hoopa, the Yurok, the Penobscot, the Winnebago the Cree, the Truemash, and countless native American nations is the same kind of legislation which Israel had to Institute when its new conquests brought those Christian and Islamic places of pilgrimage under its rule. On June 27th, 1967, the Israeli Knesset enacted a protection of Holy places law. Which read one, the Holy places shall be protected from desecration and from any other violations and from anything likely to violate the freedom of access to the members of the various religions and to places sacred to them or to their feelings with regard to those places. And two, whoever desecrates or otherwise violates a Holy place shall be locked up for seven years. But of course, before that can ensure the perpetuation of the many overlapping tribal Holy lands that once made this continent a throbbing hub of invisible power. The yearning for them in us must be revitalized in our hearts. If this inner landscape is to be freed from the chains of dams and suffocation of chemical air each of us must commit herself or himself to a true revolution of consciousness. Each of us must admit that we are in the dictionary definition of a pilgrim, a stranger in a strange land in urgent search to break through our skins and experience in whatever ways we are graced to do so and work to do so, our timelessness and the interwoven relationships of all combination of elements. We are children of the stars, the Pawnees knew. We carry the substance of the earth and the heavens within ourselves. We need unquestioned protection for her places of spirit and power. Even when many of us do not know where they are or why. That is not our knowledge at first, it is the knowledge of the remnant societies who spent generations evolving seen reciprocal relationships with her. And then we must find ways to respectfully ask of Indian communities to be taught those why fors and wheres. We may need to ask a number of times with proper offerings and patience in the tried and true manner of sincere disciples. We must then ask to share the use of this inner landscape in a new age when its powers are more dearly needed than ever before. And even then we must be willing unlike George Catlin to accept no for an answer and still have the basic decency to make certain that her desecration stops now. Thank you. Thank you, Mr. Nabokov. I would like to say that because of a problem in scheduling that Mr. Nabakov will only have a few moments to spend with us, because he has to make a 220 flight from Des Moines. So if you'd like a question answer starting now. Oh, why don't go ahead and proceed that. All right, I'm going to stay seated. If I may, we do have time at Whitlock.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43654/file/116746#t=0.0,1990.632"}]}]}]}